18.1 In the Samvat year 1878, on Mãgshar vad 6 [7th December 1821], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a mattress with a large, cylindrical pillow that had been placed in His residence in Dãdã Khãchar’s darbãr in Gadhadã. He was wearing a white khes, and had covered Himself with a white chãdar, over which He had wrapped a richly embroidered rajãi. He had also tied a white feto around His head. At that time, Prãgji Davé was reading a shãstra before Him, and a sabhã of paramhans, as well as haribhaktas from various places, had gathered before Him.
18.2 Then, Shreeji Mahãrãj said, “Having thought over it from all aspects, I have come to the following conclusion: Of all the kusang in the world, the kusang which is worse than all others is that of those who do not have bhakti towards Bhagvãn. Also, they do not have the faith in their hearts that Bhagvãn loves His bhaktas, is the lord of all, is patit-pãvan, and is also adham-udhãran. In this world, two thoughts share these beliefs: One is that of the nãstiks, and the other is that of the shushka-vedãntis. Both are extreme forms of kusang. Now, even if a person has committed the five great sins, but he has faith in Bhagvãn, then at some time or another he will be redeemed. In fact, even if a person has committed the great sins of killing a child, slaughtering a cow, or killing a woman, then he too can be redeemed at some point in time. However, a person who has come to accept either of these two sets of beliefs will never be redeemed. This is because such a person’s understanding is contrary to that of the Veds, the six-shãstras, and the Purãns.
18.3 “Of the two, the nãstiks believe that Rãmchandraji and Shree Krishna Bhagvãn were actually only kings; and because Shree Krishna killed demons and committed adultery, he has been sent to the third Narak. Therefore, in no way do they consider Shree Krishna Bhagvãn, who is patit-pãvan and adham-udhãran, as being Bhagvãn. Instead, they believe their kalyãn to be through karmas. They believe that while performing karmas, they attain keval-gnãn, and become Bhagvãn. In this way, they believe that there are countless Bhagvãns. So, according to the belief of the nãstiks, there is no one, eternal Bhagvãn, by whose worship a jeev is released from the bondage of births and deaths. Therefore, that belief is not in accordance with the Veds.
18.4 “The shushka-vedãntis believe that brahm itself has assumed the svarup of the jeevs – just as in the relationship between the sun and its reflection. Therefore, when a person realises ‘I am brahm’, he has no further spiritual activities left to perform. Then, when he has become Bhagvãn, he does not need to worship anyone. Thinking this, they no longer have fear in committing sins. Moreover, they believe, ‘We have attained the nirgun path, so we will not have to take birth again’. However, the shushka-vedãntis do not examine their own understanding which implies that nirgun brahm, which is beyond Mãyã, will also have to pass through births and deaths. This is because they claim that brahm itself has assumed the svarup of all sthãvar and jangam objects. This means that just as a jeev has to undergo births and deaths, brahm also has to undergo births and deaths. Also, while they think, ‘We will be released from births and deaths’, they do not realise, ‘According to our own beliefs, births and deaths have become a reality for brahm itself. Therefore, if we do develop deep understanding, at most we shall realise ourselves to be brahm-svarup. But even then, the cycle of births and deaths will still not be dispelled’. As a result, by their own beliefs, moksh is proven false. Nevertheless, no one examines this. Instead, they boast, ‘We are brahm-svarup, so who do we need to worship? Who do we bow to?’ Thinking this, they become extremely arrogant. Even though they have not truly understood anything, they still have pride of their gnãn. However, they do not realise that their own moksh is proven false by their own beliefs. Moreover, they convert those who keep their company into fools as well.
18.5 “However, bhaktas possessing true gnãn, such as Nãrad, the Sanakãdik, and Shukji, constantly perform dhyãn upon Bhagvãn, chant His holy name, and sing kirtans. Even the niranna-muktas in Shvet-Dvip, who are brahm-svarup and who can control Kãl, continuously perform dhyãn upon Bhagvãn, chant His holy name, and sing kirtans about Him. They also offer pujã, smear sandalwood paste on Him, and perform dandvats. Despite being akshar-rup, they behave as the dãs of Purushottam Bhagvãn. Also, the residents of Badrikãshram, including Uddhav, Tanu Rushi, and the other munis, perform tap and continuously offer bhakti to Bhagvãn. On the other hand, the shushka-vedãntis are completely oriented around their bodies. Also, they do not perform dhyãn upon Bhagvãn, nor do they chant the name of Bhagvãn, and nor do they bow before Bhagvãn. Compared to the power and gnãn of Nãrad, the Sanakãdik, and Shukji; and compared to the power and gnãn of the niranna-muktas who reside in Shvet-Dvip; and compared to the power and gnãn of the rushis who reside in Badrikãshram, these shushka-vedãntis do not possess even a millionth of a fraction of such power and gnãn. Nevertheless, they equate themselves with Bhagvãn. Therefore, they are absolutely ignorant. In fact, they are the most ignorant of all ignorant people. Even after spending countless millions of years in the pits of Narak suffering the torments of Yam, they will still not be released.
18.6 “Therefore, to associate with such people is the very definition of kusang. Just as there is no deed greater than keeping the company of the sat-purush, conversely, there is no sin worse than keeping the company of ignorant people such as the shushka-vedãntis. Therefore, a person who desires moksh should in no way keep the company of a nãstik or a shushka-vedãnti.”
End of Vachanãmrut Gadhadã II || 18 || 151 ||